Now, in the next place, if any one has the capacity, let him understand that in what assumes the form of history, and which contains some things that are literally true, while yet it conveys a deeper meaning, those who preserved their original language continued, by reason of their not having migrated from the east, in possession of the east, and of their eastern language. And let him notice, that these alone became the portion of the Lord, and His people who were called Jacob, and Israel the cord of His inheritance; and these alone were governed by a ruler who did not receive those who were placed under him for the purpose of punishment, as was the case with the others. Let him also, who has the capacity to perceive as far as mortals may, observe that in the body politic(9) of those who were assigned to the Lord as His pre-eminent portion, sins were committed, first of all, such as might be forgiven, and of such a nature as not to make the sinner worthy of entire desertion while subsequently they became more numerous though still of a nature to be pardoned. And while remarking that this state of matters continued for a considerable time, and that a remedy was always applied, and that after certain intervals these persons returned to their duty, let him notice that they were given over, in proportion to their transgressions, to those to whom had been assigned the other quarters of the earth; and that, after being at first slightly punished, and having made atonement,(1) they returned, as if they had undergone discipline,(2) to their proper habitations. Let him notice also that afterwards they were delivered over to rulers of a severer character--to Assyrians and Babylonians, as the Scriptures would call them. In the next place, notwithstanding that means of healing were being applied, let him observe that they were still multiplying their transgressions, and that they were on that account dispersed into other regions by the rulers of the nations that oppressed them. And their own ruler intentionally overlooked their oppression at the hands of the rulers of the other nations, in order that he also with good reason, as avenging himself, having obtained power to tear away from the other nations as many as he can, may do so, and enact for them laws, and point out a manner of life agreeably to which they ought to live, that so he may conduct them to the end to which those of the former people were conducted who did not commit sin.


And by this means let those who have the capacity of comprehending truths so profound, learn that he to whom were allotted those who had not formerly sinned is far more powerful than the others, since he has been able to make a selection of individuals from the portion of the whole,(3) and to separate them from those who received them for the purpose of punishment, and to bring them under the influence of laws, and of a mode of life which helps to produce an oblivion of their former transgressions. But, as we have previously observed, these remarks are to be understood as being made by us with a concealed meaning, by way of pointing out the mistakes of those who asserted that "the various quarters of the earth were from the beginning distributed among different superintending spirits, and being allotted among certain governing powers, were administered in this way;" from which statement Celsus took occasion to make the remarks referred to. But since those who wandered away from the east were delivered over, on account of their sins, to "a reprobate mind," and to "vile affections," and to "uncleanness through the lusts of their own hearts,"(4) in order that, being sated with sin, they might hate it, we shall refuse our assent to the assertion of Celsus, that "because of the superintending spirits distributed among the different parts of the earth, what is done among each nation is rightly done;" for our desire iS to do what is not agreeable to these spirits.(5) For we see that it is a religious act to do away with the customs originally established in the various places by means of laws of a better and more divine character, which were enacted by Jesus, as one possessed of the greatest power, who has rescued us "from the present evil world," and "from the princes of the world that come to nought;" and that it is a mark of irreligion not to throw ourselves at the feet of Him who has manifested Himself to be holier and more powerful than all other rulers, and to whom God said, as the prophets many generations before predicted: "Ask of Me, and I shall give Thee the heathen for Thine inheritance, and the uttermost parts of the earth for Thy possession."(6) For He, too, has become the "expectation" of us who from among the heathen have believed upon Him, and upon His Father, who is God over all things.


The remarks which we have made not only answer the statements of Celsus regarding the superintending spirits, but anticipate in some measure what he afterwards brings forward, when he says: "Let the second party come forward; and I shall ask them whence they come, and whom they regard as the originator of their ancestral customs. They will reply, No one, because they spring from the same source as the Jews themselves, and derive their instruction and superintendence(7) from no other quarter, and notwithstanding they have revolted from the Jews." Each one of us, then, is come "in the last days," when one Jesus has visited us, to the "visible mountain of the Lord," the Word that is above every word, and to the "house of God," which is "the Church of the living God, the pillar and ground of the truth."(8) And we notice how it is built upon "the tops of the mountains," i.e., the predictions of all the prophets, which are its foundations. And this house is exalted above the hills, i.e., those individuals among men who make a profession of superior attainments in wisdom and truth; and all the nations come to it, and the "many nations" go forth, and say to one another, turning to the religion which in the last days has shone forth through Jesus Christ: "Come ye, and let us go up to the mountain of the LORD, to the house of the God of Jacob; and He will teach us of His ways, and we will walk in them."(1) For the law came forth from the dwellers in Sion, and settled among us as a spiritual law. Moreover, the word of the Lord came forth from that very Jerusalem, that it might be disseminated through all places, and might judge in the midst of the heathen selecting those whom it sees to be submissive and rejecting(2) the disobedient, who are many in number. And to those who inquire of us whence we come, or who is our founder,(3) we reply that we are come, agreeably to the counsels of Jesus, to "cut down our hostile and insolent 'wordy'(4) swords into ploughshares, and to convert into pruning-hooks the spears formerly employed in war."(5) For we no longer take up "sword against nation," nor do we "learn war any more," having become children of peace, for the sake of Jesus, who is our leader, instead of those whom our fathers followed, among whom we were "strangers to the covenant," and having received a law, for which we give thanks to Him that rescued us from the error (of our ways), saying, "Our fathers honoured lying idols, and there is not among them one that causeth it to rain."(6) Our Superintendent, then, and Teacher, having come forth from the Jews, regulates the whole world by the word of His teaching. And having made these remarks by way of anticipation, we have refuted as well as we could the untrue statements of Celsus, by subjoining the appropriate answer.


But, that we may not pass without notice what Celsus has said between these and the preceding paragraphs, let us quote his words: "We might adduce Herodotus as a witness on this point, for he expresses himself as follows: 'For the people of the cities Mares and Apis, who inhabit those parts of Egypt that are adjacent to Libya, and who look upon themselves as Libyans, and not as Egyptians, finding their sacrificial worship oppressive, and wishing not to be excluded from the use of cows' flesh, sent to the oracle of Jupiter Ammon, saying that there was no relationship between them and the Egyptians, that they dwelt outside the Delta, that there was no community of sentiment between them and the Egyptians, and that they wished to be allowed to partake of all kinds of food. But the god would not allow them to do as they desired, saying that that country was a part of Egypt, which was watered by the inundation of the Nile, and that those were Egyptians who dwell to the south of the city of Elephantine, and drink of the river Nile.'(7) Such is the narrative of Herodotus. But," continues Celsus, "Ammon in divine things would not make a worse ambassador than the angels of the Jews,(8) so that there is nothing wrong in each nation observing its established method of worship. Of a truth, we shall find very great differences prevailing among the nations, and yet each seems to deem its own by far the best. Those inhabitants of Ethiopia who dwell in Meroe worship Jupiter and Bacchus alone; the Arabians, Urania and Bacchus only; all the Egyptians, Osiris and Isis; the Saites, Minerva; while the Naucratites have recently classed Serapis among their deities, and the rest according to their respective laws. And some abstain from the flesh of sheep, and others from that of crocodiles; others, again, from that of cows, while they regard swine's flesh with loathing. The Scythians, indeed, regard it as a noble act to banquet upon human beings. Among the Indians, too, there are some who deem themselves discharging a holy duty in eating their fathers, and this is mentioned in a certain passage by Herodotus. For the sake of credibility, I shall again quote his very words, for he writes as follows: 'For if any one were to make this proposal to all men, viz., to bid him select out of all existing laws the best, each would choose, after examination, those of his own country. Men each consider their own laws much the best, and therefore it is not likely than any other than a madman would make these things a subject of ridicule. But that such are the conclusions of all men regarding the laws, may be determined by many other evidences, and especially by the following illustration. Darius, during his reign, having summoned before him those Greeks who happened to be present at the time, inquired of them for how much they would be willing to eat their deceased fathers? their answer was, that for no consideration would they do such a thing. After this, Darius summoned those Indians who are called Callatians. who are in the habit of eating their parents, and asked of them in the presence of these Greeks, who learned what passed through an interpreter, for what amount of money they would undertake to burn their deceased fathers with fire? on which they raised a loud shout, and bade the king say no more.'(9) Such is the way, then, in which these matters are regarded. And Pindar appears to me to be right in saying that 'law' is the king of all things."(1)


The argument of Celsus appears to point by these illustrations to this conclusion: that it is "an obligation incumbent on all men to live according to their country's customs, in which case they will escape censure; whereas the Christians, who have abandoned their native usages, and who are not one nation like the Jews, are to be blamed for giving their adherence to the teaching of Jesus." Let him then tell us whether it is a becoming thing for philosophers, and those who have been taught not to yield to superstition, to abandon their country's customs, so as to eat of those articles of food which are prohibited in their respective cities? or whether this proceeding of theirs is opposed to what is becoming? For if, on account of their philosophy, and the instructions which they have received against superstition, they should eat, in disregard of their native laws, what was interdicted by their fathers, why should the Christians (since the Gospel requires them not to busy themselves about statues and images, or even about any of the created works of God but to ascend on high, and present the soul to the Creator); when acting in a similar manner to the philosophers, be censured for so doing? But if, for the sake of defending the thesis which he has proposed to himself, Celsus, or those who think with him, should say, that even one who had studied philosophy would keep his country's laws, then philosophers in Egypt, for example, would act most ridiculously in avoiding the eating of onions, in order to observe their country's laws, or certain parts of the body, as the head and shoulders, in order not to transgress the traditions of their fathers. And I do not speak of those Egyptians who shudder with fear at the discharge of wind from the body, because if any one of these were to become a philosopher, and still observe the laws of his country, he would be a ridiculous philosopher, acting very unphilosophically.(2) In the same way, then, he who has been led by the Gospel to worship the God of all things, and, from regard to his country's laws, lingers here below among images and statues of men, and does not desire to ascend to the Creator, will resemble those who have indeed learned philosophy, but who are afraid of things which ought to inspire no terrors, and who regard it as an act of impiety to eat of those things which have been enumerated.


But what sort of being is this Ammon of Herodotus, whose words Celsus has quoted, as if by way of demonstrating how each one ought to keep his country's laws? For this Ammon would not allow the people of the cities of Marea and Apis, who inhabit the districts adjacent to Libya, to treat as a matter of indifference the use of cows' flesh, which is a thing not only indifferent in its own nature, but which does not prevent a man from being noble and virtuous. If Ammon, then, forbade the use of cows' flesh, because of the advantage which results from the use of the animal in the cultivation of the ground, and in addition to this, because it is by the female that the breed is increased, the account would possess more plausibility. But now he simply requires that those who drink of the Nile should observe the laws of the Egyptians regarding kine. And hereupon Celsus, taking occasion to pass a jest upon the employment of the angels among the Jews as the ambassadors of God, says that "Ammon did not make a worse ambassador of divine things than did the angels of the Jews," into the meaning of whose words and manifestations he instituted no investigation; otherwise he would have seen, that it is not for oxen that God is concerned, even where He may appear to legislate for them, or for irrational animals, but that what is written for the sake of men, under the appearance of relating to irrational animals, contains certain truths of nature.(3) Celsus, moreover, says that no wrong is committed by any one who wishes to observe the religious worship sanctioned by the laws of his country; and it follows, according to his view, that the Scythians commit no wrong, when, in conformity with their country's laws, they eat human beings. And those Indians who eat their own fathers are considered, according to Celsus, to do a religious, or at least not a wicked act. He adduces, indeed, a statement of Herodotus which favours the principle that each one ought, from a sense of what is becoming, to obey his country's laws; and he appears to approve of the custom of those Indians called Callatians, who in the time of Darius devoured their parents, since, on Darius inquiring for how great a sum of money they would be willing to lay aside this usage, they raised a loud shout, and bade the king say no more.


As there are, then, generally two laws presented to us, the one being the law of nature, of which God would be the legislator, and the other being the written law of cities, it is a proper thing, when the written law is not opposed to that of God, for the citizens not to abandon it under pretext of foreign customs; but when the law of nature, that is, the law of God, commands what is opposed to the written law, observe whether reason will not tell us to bid a long farewell to the written code, and to the desire of its legislators, and to give ourselves up to the legislator God, and to choose a life agreeable to His word, although in doing so it may be necessary to encounter dangers, and countless labours, and even death and dishonour. For when there are some laws in harmony with the will of God, which are opposed to others which are in force in cities, and when it is impracticable to please God (and those who administer laws of the kind referred to), it would be absurd to contemn those acts by means of which we may please the Creator of all things, and to select those by which we shall become displeasing to God, though we may satisfy unholy laws, and those who love them. But since it is reasonable in other matters to prefer the law of nature, which is the law of God, before the written law, which has been enacted by men in a spirit of opposition to the law of God, why should we not do this still more in the case of those laws which relate to God? Neither shall we, like the Ethiopians who inhabit the parts about Meroe, worship, as is their pleasure, Jupiter and Bacchus only; nor shall we at all reverence Ethiopian gods in the Ethiopian manner; nor, like the Arabians, shall we regard Urania and Bacchus alone as divinities; nor in any degree at all deities in which the difference of sex has been a ground of distinction (as among the Arabians, who worship Urania as a female, and Bacchus as a male deity); nor shall we, like all the Egyptians, regard Osiris and Isis as gods; nor shall we enumerate Athena among these, as the Saites are pleased to do. And if to the ancient inhabitants of Naucratis it seemed good to worship other divinities, while their modern descendants have begun quite recently to pay reverence to Scrapis, who never was a god at all, we shall not on that account assert that a new being who was not formerly a god, nor at all known to men, is a deity. For the Son of God, "the First-born of all creation," although He seemed recently to have become incarnate, is not by any means on that account recent. For the holy Scriptures know Him to be the most ancient of all the works of creation;(1) for it was to Him that God said regarding the creation of man, "Let Us make man in Our image, after Our likeness."(2)


I wish, however, to show how Celsus asserts without any good reason, that each one reveres his domestic and native institutions. For he declares that "those Ethiopians who inhabit Meroe know only of two gods, Jupiter and Bacchus, and worship these alone; and that the Arabians also know only of two, viz., Bacchus, who is also an Ethiopian deity, and Urania, whose worship is confined to them." According to his account, neither do the Ethiopians worship Urania, nor the Arabians Jupiter. If, then, an Ethiopian were from any accident to fall into the hands of the Arabians, and were to be judged guilty of impiety because he did not worship Urania, and for this reason should incur the danger of death, would it be proper for the Ethiopian to die, or to act contrary to his country's laws, and do obeisance to Urania? Now, if it would be proper for him to act contrary to the laws of his country, he will do what is not right, so far as the language of Celsus is any standard; while, if he should be led away to death, let him show the reasonableness of selecting such a fate. I know not whether, if the Ethiopian doctrine taught men to philosophize on the immortality of the soul, and the honour which is paid to religion, they would reverence those as deities who are deemed to be such by the laws of the country.(3) A similar illustration may be employed in the case of the Arabians, if from any accident they happened to visit the Ethiopians about Meroe. For, having been taught to worship Urania and Bacchus alone, they will not worship Jupiter along with the Ethiopians; and if, adjudged guilty of impiety, they should be led away to death, let Celsus tell us what it would be reasonable on their part to do. And with regard to the fables which relate to Osiris and Isis, it is superfluous and out of place at present to enumerate them. For although an allegorical meaning may be given to the fables, they will nevertheless teach us to offer divine worship to cold water, and to the earth, which is subject to men, and all the animal creation. For in this way, I presume, they refer Osiris to water, and Isis to earth; while with regard to Serapis the accounts are numerous and conflicting, to the effect that very recently he appeared in public, agreeably to certain juggling tricks performed at the desire of Ptolemy, who wished to show to the people of Alexandria as it were a visible god. And we have read in the writings of Numenius the Pythagorean regarding his formation, that he partakes of the essence of all the animals and plants that are under the control of nature, that he may appear to have been fashioned into a god, not by the makers of images alone, with the aid of profane mysteries, and juggling tricks employed to invoke demons, but also by magicians and sorcerers, and those demons who are bewitched by their incantations.(1)


We must therefore inquire what may be fittingly eaten or not by the rational and gentle(2) animal, which acts always in conformity with reason; and not worship at random, sheep, or goats, or kine; to abstain from which is an act of moderation,(3) for much advantage is derived by men from these animals. Whereas, is it not the most foolish of all things to spare crocodiles, and to treat them as sacred to some fabulous divinity or other? For it is a mark of exceeding stupidity to spare those animals which do not spare us, and to bestow care on those which make a prey of human beings. But Celsus approves of those who, in keeping with the laws of their country, worship and tend crocodiles, and not a word does he say against them, while the Christians appear deserving of censure, who have been taught to loath evil, and to turn away from wicked works, and to reverence and honour virtue as being generated by God, and as being His Son. For we must not, on account of their feminine name and nature, regard wisdom and righteousness as females;(4) for these things are in our view the Son of God, as His genuine disciple has shown, when he said of Him, "Who of God is made to us wisdom, and righteousness, and sanctification, and redemption."(5) And although we may call Him a "second" God, let men know that by the term "second God" we mean nothing else than a virtue capable of including all other virtues, and a reason capable of containing all reason whatsoever which exists in all things, which have arisen naturally, directly, and for the general advantage, and which "reason," we say, dwelt in the soul of Jesus, and was united to Him in a degree far above all other souls, seeing He alone was enabled completely to receive the highest share in the absolute reason, and the absolute wisdom, and the absolute righteousness.


But since, after Celsus had spoken to the above effect of the different kinds of laws, he adds the following remark, "Pindar appears to me to be correct in saying that law is king of all things," let us proceed to discuss this assertion. What law do you mean to say, good sir, is "king of all things?" If you mean those which exist in the various cities, then such an assertion is not true. For all men are not governed by the same law. You ought to have said that "laws are kings of all men," for in every nation some law is king of all. But if you mean that which is law in the proper sense, then it is this which is by nature "king of all things;" although there are some individuals who, having like robbers abandoned the law, deny its validity, and live lives of violence and injustice. We Christians, then, who have come to the knowledge of the law which is by nature "king of all things," and which is the same with the law of God, endeavour to regulate our lives by its prescriptions, having bidden a long farewell to those of an unholy kind.


Let us notice the charges which are next advanced by Celsus, in which there is exceedingly little that has reference to the Christians, as most of them refer to the Jews. His words are: "If, then, in these respects the Jews were carefully to preserve their own law, they are not to be blamed for so doing, but those persons rather who have forsaken their own usages, and adopted those of the Jews. And if they pride themselves on it, as being possessed of superior wisdom, and keep aloof from intercourse with others, as not being equally pure with themselves, they have already heard that their doctrine concerning heaven is not peculiar to them, but, to pass by all others, is one which has long ago been received by the Persians, as Herodotus somewhere mentions. 'For they have a custom,' he says, 'of going up to the tops of the mountains, and of offering sacrifices to Jupiter, giving the name of Jupiter to the whole circle of the heavens.'(6) And I think," continues Celsus, "that it makes no difference whether you call the highest being Zeus, or Zen, or Adonai, or Sabaoth, or Ammoun like the Egyptians, or Pappaeus like the Scythians. Nor would they be deemed at all holier than others in this respect, that they observe the rite of circumcision, for this was done by the Egyptians and Colchians before them; nor because they abstain from swine's flesh, for the Egyptians practised abstinence not only from it, but from the flesh of goats, and sheep, and oxen, and fishes as well; while Pythagoras and his disciples do not eat beans, nor anything that contains life. It is not probable, however, that they enjoy God's favour, or are loved by Him differently from others, or that angels were sent from heaven to them alone, as if they had had allotted to them 'some region of the blessed,'(1) for we see both themselves and the country of which they were deemed worthy. Let this band,(2) then, take its departure, after paying the penalty of its vaunting, not having a knowledge of the great God, but being led away and deceived by the artifices of Moses, having become his pupil to no good end."


It is evident that, by the preceding remarks, Celsus charges the Jews with falsely giving themselves out as the chosen portion of the Supreme God above all other nations. And he accuses them of boasting, because they gave out that they knew the great God, although they did not really know Him, but were led away by the artifices of Moses, and were deceived by him, and became his disciples to no good end. Now we have in the preceding pages already spoken in part of the venerable and distinguished polity of the Jews, when it existed amongst them as a symbol of the city of God, and of His temple, and of the sacrificial worship offered in it and at the altar of sacrifice. But if any one were to turn his attention to the meaning of the legislator, and to the constitution which he established, and were to examine the various points relating to him, and compare them with the present method of worship among other nations, there are none which he would admire to a greater degree; because, so far as can be accomplished among mortals, everything that was not of advantage to the human race was withheld from them, and only those things which are useful bestowed.(3) And for this reason they had neither gymnastic contests, nor scenic representations, nor horse-races; nor were there among them women who sold their beauty to any one who wished to have sexual intercourse without offspring, and to cast contempt upon the nature of human generation. And what an advantage was it to be taught from their tender years to ascend above all visible nature, and to hold the belief that God was not fixed anywhere within its limits, but to look for Him on high, and beyond the sphere of all bodily substance!(4) And how great was the advantage which they enjoyed in being instructed almost from their birth, and as soon as they could speak,(5) in the immortality of the soul, and in the existence of courts of justice under the earth, and in the rewards provided for those who have lived righteous lives! These truths, indeed, were proclaimed in the veil of fable to children, and to those whose views of things were childish; while to those who were already occupied in investigating the truth, and desirous of making progress therein, these fables, so to speak, were transfigured into the truths which were concealed within them. And I consider that it was in a manner worthy of their name as the "portion of God" that they despised all kinds of divination, as that which bewitches men to no purpose, and which proceeds rather from wicked demons than from anything of a better nature; and sought the knowledge of future events in the souls of those who, owing to their high degree of purity, received the spirit of the Supreme God.


But what need is there to point out how agreeable to sound reason, and unattended with injury either to master or slave, was the law that one of the same faith(6) should not be allowed to continue in slavery more than six years?(7) The Jews, then, cannot be said to preserve their own law in the same points with the other nations. For it would be censurable in them, and would involve a charge of insensibility to the superiority of their law, if they were to believe that they had been legislated for in the same way as the other nations among the heathen. And although Celsus will not admit it, the Jews nevertheless are possessed of a wisdom superior not only to that of the multitude, but also of those who have the appearance of philosophers; because those who engage in philosophical pursuits, after the utterance of the most venerable philosophical sentiments, fall away into the worship of idols and demons, whereas the very lowest Jew directs his look to the Supreme God alone; and they do well, indeed, so far as this point is concerned, to pride themselves thereon, and to keep aloof from the society of others as accursed and impious. And would that they had not sinned, and transgressed the law, and slain the prophets in former times, and in these latter days conspired against Jesus, that we might be in possession of a pattern of a heavenly city which even Plato would have sought to describe; although I doubt whether he could have accomplished as much as was done by Moses and those who followed him, who nourished a "chosen generation," and "a holy nation," dedicated to God, with words free from all superstition.


But as Celsus would compare the venerable customs of the Jews with the laws of certain nations, let us proceed to look at them. He is of opinion, accordingly, that there is no difference between the doctrine regarding "heaven" and that regarding "God;" and he says that "the Persians, like the Jews, offer sacrifices to Jupiter upon the tops of the mountains,"--not observing that, as the Jews were acquainted with one God, so they had only one holy house of prayer, and one altar of whole burnt-offerings, and one censer for incense, and one high priest of God. The Jews, then, had nothing in common with the Persians, who ascend the summits of their mountains, which are many in number, and offer up sacrifices which have nothing in common with those which are regulated by the Mosaic code,--in conformity to which the Jewish priests "served unto the example and shadow of heavenly things," explaining enigmatically the object of the law regarding the sacrifices, and the things of which these sacrifices were the symbols. The Persians therefore may call the "whole circle of heaven" Jupiter; but we maintain that "the heaven" is neither Jupiter nor God, as we indeed know that certain beings of a class inferior to God have ascended above the heavens and all visible nature: and in this sense we understand the words, "Praise God, ye heaven of heavens, and ye waters that be above the heavens: let them praise the name of the LORD."(1)


As Celsus, however, is of opinion that it matters nothing whether the highest being be called Jupiter, or Zen, or Adonai, or Sabaoth, or Ammoun (as the Egyptians term him), or Pappaeus (as the Scythians entitle him), let us discuss the point for a little, reminding the reader at the same time of what has been said above upon this question, when the language of Celsus led us to consider the subject. And now we maintain that the nature of names is not, as Aristotle supposes, an enactment of those who impose them.(2) For the languages which are prevalent among men do not derive their origin from men, as is evident to those who are able to ascertain the nature of the charms which are appropriated by the inventors of the languages differently, according to the various tongues, and to the varying pronunciations of the names, on which we have spoken briefly in the preceding pages, remarking that when those names which in a certain language were possessed of a natural power were translated into another, they were no longer able to accomplish what they did before when uttered in their native tongues. And the same peculiarity is found to apply to men; for if we were to translate the name of one who was called from his birth by a certain appellation in the Greek language into the Egyptian or Roman, or any other tongue, we could not make him do or suffer the same things which he would have done or suffered under the appellation first bestowed upon him. Nay, even if we translated into the Greek language the name of an individual who had been originally invoked in the Roman tongue, we could not produce the result which the incantation professed itself capable of accomplishing had it preserved the name first conferred upon him. And if these statements are true when spoken of the names of men, what are we to think of those which are transferred, for any cause whatever, to the Deity? For example, something is transferred(3) from the name Abraham when translated into Greek, and something is signified by that of Isaac, and also by that of Jacob; and accordingly, if any one, either in an invocation or in swearing an oath, were to use the expression, "the God of Abraham," and "the God of Isaac," and "the God of Jacob," he would produce certain effects, either owing to the nature of these names or to their powers, since even demons are vanquiShed and become submissive to him who pronounces these names; whereas if we say, "the god of the chosen father of the echo, and the god of laughter, and the god of him who strikes with the heel,"(4) the mention of the name is attended with no result, as is the case with other names possessed of no power. And in the same way, if we translate the word "Israel" into Greek or any other language, we shall produce no result; but if we retain it as it is, and join it to those expressions to which such as are skilled in these matters think it ought to be united, there would then follow some result from the pronunciation of the word which would accord with the professions of those who employ such invocations. And we may say the same also of the pronunciation of "Sabaoth," a word which is frequently employed in incantations; for if we translate the term into "Lord of hosts," or "Lord of armies," or "Almighty" (different acceptation of it having been proposed by the interpreters), we shall accomplish nothing; whereas if we retain the original pronunciation, we shall, as those who are skilled in such matters maintain, produce some effect. And the same observation holds good of Adonai. If, then, neither "Sabaoth" nor "Adonai," when rendered into what appears to be their meaning in the Greek tongue, can accomplish anything, how much less would be the result among those who regard it as a matter of indifference whether the highest being be called Jupiter, or Zen, or Adonai, or Sabaoth!


It was for these and similar mysterious reasons, with which Moses and the prophets were acquainted, that they forbade the name of other gods to be pronounced by him who bethought himself of praying to the one Supreme God alone, or to be remembered by a heart which had been taught to be pure from all foolish thoughts and words. And for these reasons we should prefer to endure all manner of suffering rather than acknowledge Jupiter to be God. For we do not consider Jupiter and Sabaoth to be the same, nor Jupiter to be at all divine, but that some demon, unfriendly to men and to the true God, rejoices under this title.(1) And although the Egyptians were to hold Ammon before us under threat of death, we would rather die than address him as God, it being a name used in all probability in certain Egyptian incantations in which this demon is invoked. And although the Scythians may call Pappaeus the supreme God, vet we will not yield our assent to this; granting, indeed, that there is a Supreme Deity, although we do not give the name Pappaeus to Him as His proper title, but regard it as one which is agreeable to the demon to whom was allotted the desert of Scythia, with its people and its language. He, however, who gives God His title in the Scythian tongue, or in the Egyptian or in any language in which he has been brought up, will not be guilty of sin.(2)


Now the reason why circumcision is practised among the Jews is not the same as that which explains its existence among the Egyptians and Colchians, and therefore it is not to be considered the same circumcision. And as he who sacrifices does not sacrifice to the same god, although he appears to perform the rite of sacrifice in a similar manner, and he who offers up prayer does not pray to the same divinity, although he asks the same things in his supplication; so, in the same way, if one performs the rite of circumcision, it by no means follows that it is not a different act from the circumcision performed upon another. For the purpose, and the law, and the wish of him who performs the rite, place the act in a different category. But that the whole subject may be still better understood, we have to remark that the term for "righteousness"(3) is the same among all the Greeks; but righteousness is shown to be one thing according to the view of Epicurus; and another according to the Stoics, who deny the threefold division of the soul; and a different thing again according to the followers of Plato, who hold that righteousness is the proper business of the parts of the soul.(4) And so also the "courage"(5) of Epicures is one thing, who would undergo some labours in order to escape from a greater number; and a different thing that of the philosopher of the Porch, who would choose all virtue for its own sake; and a different thing still that of Plato, who maintains that virtue itself is the act of the irascible part of the soul, and who assigns to it a place about the breast.(6) And so circumcision will be a different thing according to the varying opinions of those who undergo it. But on such a subject it is unnecessary to speak on this occasion in a treatise like the present; for whoever desires to see what led us to the subject, can read what we have said upon it in the Epistle of Paul to the Romans.


Although the Jews, then, pride themselves on circumcision, they will separate it not only from that of the Colchians and Egyptians, but also from that of the Arabian Ishmaelites; and yet the latter was derived from their ancestor Abraham, the father of Ishmael, who underwent the rite of circumcision along with his father. The Jews say that the circumcision performed on the eighth day is the principal circumcision, and that which is performed according to circumstances is different; and probably it was performed on account of the hostility of some angel towards the Jewish nation, who had the power to injure such of them as were not circumcised, but was powerless against those who had undergone the rite. This may be said to appear from what is written in the book of Exodus, where the angel before the circumcision of Eliezer(7) was able to work against(8) Moses, but could do nothing after his son was circumcised. And when Zipporah had learned this, she took a pebble and circumcised her child, and is recorded, according to the reading of the common copies, to have said, "The blood of my child's circumcision is stayed," but according to the Hebrew text, "A bloody husband art thou to me."(9) For she had known the story about a certain angel having power before the shedding of the blood, but who became powerless through the blood of circumcision. For which reason the words were addressed to Moses, "A bloody husband art thou to me." But these things, which appear rather of a curious nature, and not level to the comprehension of the multitude, I have ventured to treat at such length; and now I shall only add, as becomes a Christian, one thing more, and shall then pass on to what follows. I For this angel might have had power, I think, over those of the people who were not circumcised, and generally over all who worshipped only the Creator; and this power lasted so long as Jesus had not assumed a human body. But when He had done this, and had undergone the rite of circumcision in His own person, all the power of the angel over those who practise the same worship, but are not circumcised,(1) was abolished; for Jesus reduced it to nought by (the power of) His unspeakable divinity. And therefore His disciples are forbidden to circumcise themselves, and are reminded (by the apostle): "If ye be circumcised, Christ shall profit you nothing."(2)


But neither do the Jews pride themselves upon abstaining from swine's flesh, as if it were some great thing; but upon their having ascertained the nature of clean and unclean animals, and the cause of the distinction, and of swine being classed among the unclean. And these distinctions were signs of certain things until the advent of Jesus; after whose coming it was said to His disciple, who did not yet comprehend the doctrine concerning these matters, but who said, "Nothing that is common or unclean hath entered into my mouth,"(3) "What God hath cleansed, call not thou common." It therefore in no way affects either the Jews or us that the Egyptian priests abstain not only from the flesh of swine, but also from that of goats, and sheep, and oxen, and fish. But since it is not that "which entereth into the mouth that defiles a man," and since "meat does not commend us to God," we do not set great store on refraining from eating, nor yet are we induced to eat from a gluttonous appetite. And therefore, so far as we are concerned, the followers of Pythagoras, who abstain from all things that contain life may do as they please; only observe the different reason for abstaining from things that have life on the part of the Pythagoreans and our ascetics. For the former abstain on account of the fable about the transmigration of souls, as the poet says: --

"And some one, lifting up his beloved son,

Will slay him after prayer; O how foolish he!"(4)

We, however, when we do abstain, do so because "we keep under our body, and bring it into subjection,"(5) and desire "to mortify our members that are upon the earth, fornication, uncleanness, inordinate affection, evil concupiscence;"(6) and we use every effort to "mortify the deeds of the flesh."(7)


Celsus, still expressing his opinion regarding the Jews, says: "It is not probable that they are in great favour with God, or are regarded by Him with more affection than others, or that angels are sent by Him to them alone, as if to them had been allotted some region of the blessed. For we may see both the people themselves, and the country of which they were deemed worthy." We shall refute this, by remarking that it is evident that this nation was in great favour with God, from the fact that the God who presides over all things was called the God of the Hebrews, even by those who were aliens to our faith. And because they were in favour with God, they were not abandoned by Him;(8) but although few in number, they continued to enjoy the protection of the divine power, so that in the reign of Alexander of Macedon they sustained no injury from him, although they refused, on account of certain covenants and oaths, to take up arms against Darius. They say that on that occasion the Jewish high priest, clothed in his sacred robe, received obeisance from Alexander, who declared that he had beheld an individual arrayed in this fashion, who announced to him in his sleep that he was to be the subjugator of the whole of Asia.(9) Accordingly, we Christians maintain that "it was the fortune of that people in a remarkable degree to enjoy God's favour, and to be loved by Him in a way different from others;" but that this economy of things and this divine favour were transferred to us, after Jesus had conveyed the power which had been manifested among the Jews to those who had become converts to Him from among the heathen. And for this reason, although the Romans desired to perpetrate many atrocities against the Christians, in order to ensure their extermination, they were unsuccessful; for there was a divine hand which fought on their behalf, and whose desire it was that the word of God should spread from one comer of the land of Judea throughout the whole human race.


But seeing that we have answered to the best of our ability the charges brought by Celsus against the Jews and their doctrine, let us proceed to consider what follows, and to prove that it is no empty boast on our part when we make. a profession of knowing the great God, and that we have not been led away by any juggling tricks(1) of Moses (as Celsus imagines), or even of our own Saviour Jesus; but that for a good end we listen to the God who speaks in Moses, and have accepted Jesus, whom he testifies to be God, as the Son of God, in hope of receiving the best rewards if we regulate our lives according to His word. And we shall willingly pass over what we have already stated by way of anticipation on the points, "whence we came and who is our leader, and what law proceeded from Him." And if Celsus would maintain that there is no difference between us and the Egyptians, who worship the goat, or the ram, or the crocodile, or the ox, or the river-horse, or the dog-faced baboon,(2) or the cat, he can ascertain if it be so, and so may any other who thinks alike on the subject. We, however, have to the best of our ability defended ourselves at great length in the preceding pages on the subject of the honour which we render to our Jesus, pointing out that we have found the better part;(3) and that in showing that the truth which is contained in the teaching of Jesus Christ is pure and unmixed with error, we are not commending ourselves, but our Teacher, to whom testimony was borne through many witnesses by the Supreme God and the prophetic writings among the Jews, and by the very clearness of the case itself, for it is demonstrated that He could not have accomplished such mighty works without the divine help.


But the statement of Celsus which we wish to examine at present is the following: "Let us then pass over the refutations which might be adduced against the claims of their teacher, and let him be regarded as really an angel. But is he the first and only one who came (to men), or were there others before him? If they should say that he is the only one, they would be convicted of telling lies against themselves. For they assert that on many occasions others came, and sixty or seventy of them together, and that these became wicked, and were cast under the earth and punished with chains, and that from this source originate the warm springs, which are their tears; and, moreover, that there came an angel to the tomb of this said being--according to some, indeed, one, but according to others, two--who answered the women that he had arisen. For the Son of God could not himself, as it seems, open the tomb, but needed the help of another to roll away the stone. And again, on account of the pregnancy of Mary, there came an angel to the carpenter, and once more another angel, in order that they might take up the young Child and flee away (into Egypt). But what need is there to particularize everything, or to count up the number of angels said to have been sent to Moses, and others amongst them? If, then, others were sent, it is manifest that he also came from the same God. But he may be supposed to have the appearance of announcing something of greater importance (than those who preceded him), as if the Jews had been committing sin, or corrupting their religion, or doing deeds of impiety; for these things are obscurely hinted at."


The preceding remarks might suffice as an answer to the charges of Celsus, so far as regards those points in which our Saviour Jesus Christ is made the subject of special investigation. But that we may avoid the appearance of intentionally passing over any portion of his work, as if we were unable to meet him, let us, even at the risk of being tautological (since we are challenged to this by Celsus), endeavour as far as we can with all due brevity to continue our discourse, since perhaps something either more precise or more novel may occur to us upon the several topics. He says, indeed, that "he has omitted the refutations which have been adduced against the claims which Christians advance on behalf of their teacher," although he has not omitted anything which he was able to bring forward, as is manifest from his previous language, but makes this statement only as an empty rhetorical device. That we are not refuted, however, on the subject of our great Saviour, although the accuser may appear to refute us, will be manifest to those who peruse in a spirit of truth-loving investigation all that is predicted and recorded of Him. And, in the next place, since he considers that he makes a concession in saying of the Saviour, "Let him appear to be really an angel," we reply that we do not accept of such a concession from Celsus; but we look to the work of Him who came to visit the whole human race in His word and teaching, as each one of His adherents was capable of receiving Him. And this was the work of one who, as the prophecy regarding Him said, was not simply an angel, but the "Angel of the great counsel:"(4) for He announced to men the great counsel of the God and Father of all things regarding them, (saying) of those who yield themselves up to a life of pure religion, that they ascend by means of their great deeds to God; but of those who do not adhere to Him, that they place themselves at a distance from God, and journey on to destruction through their unbelief of Him. He then continues: "If even the angel came to men, is he the first and only one who came, or did others come on former occasions?" And he thinks he can meet either of these dilemmas at great length, although there is not a single real Christian who asserts that Christ was the only being that visited the human race. For, as Celsus says, "If they should say the only one," there are others who appeared to different individuals.


In the next place, he proceeds to answer himself as he thinks fit in the following terms: "And so he is not the only one who is recorded to have visited the human race, as even those who, under pretext of teaching in the name of Jesus, have apostatized from the Creator as an inferior being, and have given in their adherence to one who is a superior God and father of him who visited (the world), assert that before him certain beings came from the Creator to visit the human race." Now, as it is in the spirit of truth that we investigate all that relates to the subject, we shall remark that it is asserted by Apelles, the celebrated disciple of Marcion, who became the founder of a certain sect, and who treated the writings of the Jews as fabulous, that Jesus is the only one that came to visit the human race. Even against him, then, who maintained that Jesus was the only one that came from God to men, it would be in vain for Celsus to quote the statements regarding the descent of other angels, seeing Apelles discredits, as we have already mentioned, the miraculous narratives of the Jewish Scriptures; and much more will he decline to admit what Celsus has adduced, from not understanding the contents of the book of Enoch. No one, then, convicts us of falsehood, or of making contradictory assertions, as if we maintained both that our Saviour was the only being that ever came to men, and yet that many others came on different occasions. And in a most confused manner, moreover, does be adduce, when examining the subject of the visits of angels to men, what he has derived, without seeing its meaning, from the contents of the book of Enoch; for he does not appear to have read the passages in question, nor to have been aware that the books which bear the name Enoch(1) do not at all circulate in the Churches as divine, although it is from this source that he might be supposed to have obtained the statement, that "sixty or seventy angels descended at the same time, who fell into a state of wickedness."


But, that we may grant to him in a spirit of candour what he has not discovered in the contents of the book of Genesis, that "the sons of God, seeing the daughters of men, that they were fair, took to them wives of all whom they chose,"(2) we shall nevertheless even on this point persuade those who are capable of understanding the meaning of the prophet, that even before us there was one who referred this narrative to the doctrine regarding souls, which became possessed with a desire for the corporeal life of men, and this in metaphorical language, he said, was termed "daughters of men." But whatever may be the meaning of the "sons of God desiring to possess the daughters of men," it will not at all contribute to prove that Jesus was not the only one who visited mankind as an angel, and who manifestly became the Saviour and benefactor of all those who depart from the flood of wickedness. Then, mixing up and confusing whatever he had at any time heard, or had anywhere found written--whether held to be of divine origin among Christians or not--he adds: "The sixty or seventy who descended together were cast under the earth, and were punished with chains." And he quotes (as from the book of Enoch, but without naming it) the following: "And hence it is that the tears of these angels are warm springs,"--a thing neither mentioned nor heard of in the Churches of God! For no one was ever so foolish as to materialize into human tears those which were shed by the angels who had come down from heaven. And if it were right to pass a jest upon what is advanced against us in a serious spirit by Celsus, we might observe that no one would ever have said that hot springs, the greater part of which are fresh water, were the tears of the angels, since tears are saltish in their nature, unless indeed the angels, in the opinion of Celsus, shed tears which are fresh.


Proceeding immediately after to mix up and compare with one another things that are dissimilar, and incapable of being united, he subjoins to his statement regarding the sixty or seventy angels who came down from heaven, and who, according to him, shed fountains of warm water for tears, the following: "It is related also that there came to the tomb of Jesus himself, according to some, two angels, according to others, one;" having failed to notice, I think, that Matthew and Mark speak of one, and Luke and John of two, which statements are not contradictory. For they who mention "one," say that it was he who rolled away the stone from the sepulchre; while they who mention "two," refer to those who appeared in shining raiment to the women that repaired to the sepulchre, or who were seen within sitting in white garments. Each of these occurrences might now be demonstrated to have actually taken place, and to be indicative of a figurative meaning existing in these "phenomena," (and intelligible) to those who were prepared to behold the resurrection of the Word. Such a task, however, does not belong to our present purpose, but rather to an exposition of the Gospel.(1)


Now, that miraculous appearances have sometimes been witnessed by human beings, is related by the Greeks; and not only by those of them who might be suspected of composing fabulous narratives, but also by those who have given every evidence of being genuine philosophers, and of having related with perfect truth what had happened to them. Accounts of this kind we have read in the writings of Chrysippus of Soli, and also some things of the same kind relating to Pythagoras; as well as in some of the more recent writers who lived a very short time ago, as in the treatise of Plutarch of Chaeronea "on the Soul," and in the second book of the work of Numenius the Pythagorean on the "Incorruptibility of the Soul." Now, when such accounts are related by the Greeks, and especially by the philosophers among them, they are not to be received with mockery and ridicule, nor to be regarded as fictions and fables; but when those who are devoted to the God of all things, and who endure all kinds of injury, even to death itself, rather than allow a falsehood to escape their lips regarding God, announce the appearances of angels which they have themselves witnessed, they are to be deemed unworthy of belief, and their words are not to be regarded as true! Now it is opposed to sound reason to judge in this way whether individuals are speaking truth or falsehood. For those who act honestly, only after a long and careful examination into the details of a subject, slowly and cautiously express their opinion of the veracity or falsehood of this or that person with regard to the marvels which they may relate; since it is the case that neither do all men show themselves worthy of belief, nor do all make it distinctly evident that they are relating to men only fictions and fables. Moreover, regarding the resurrection of Jesus from the dead, we have this remark to make, that it is not at all wonderful if, on such an occasion, either one or two angels should have appeared to announce that Jesus had risen from the dead, and to provide for the safety of those who believed in such an event to the advantage of their souls. Nor does it appear to me at all unreasonable, that those who believe in the resurrection of Jesus, and who manifest, as a fruit of their faith not to be lightly esteemed, their possession of a virtuous(2) life, and their withdrawal from the flood of evils, should not be unattended by angels who lend their help in accomplishing their conversion to God.


But Celsus challenges the account also that an angel rolled away the stone from the sepulchre where the body of Jesus lay, acting like a lad at school, who should bring a charge against any one by help of a string of commonplaces. And, as if he had discovered some clever objection to the narrative, he remarks: "The Son of God, then, it appears, could not open his tomb, but required the aid of another to roll away the stone." Now, not to overdo the discussion. of this matter, or to have the appearance of unreasonably introducing philosophical remarks, by explaining the figurative meaning at present, I shall simply say of the narrative alone, that it does appear in itself a more respectful proceeding, that the servant and inferior should have rolled away the stone, than that such an act should have been performed by Him whose resurrection was to be for the advantage of mankind. I do not speak of the desire of those who conspired against the Word, and who wished to put Him to death, and to show to all men that He was dead and non-existent,(3) that His tomb should not be opened, in order that no one might behold the Word alive after their conspiracy; but the "Angel of God" who came into the world for the salvation of men, with the help of another angel, proved more powerful than the conspirators, and rolled away the weighty stone, that those who deemed the Word to be dead might be convinced that He is not with the "departed," but is alive, and precedes those who are willing to follow Him, that He may manifest to them those truths which come after those which He formerly showed them at the time of their first entrance (into the school of Christianity), when they were as yet incapable of receiving deeper instruction. In the next place, I do not understand what advantage he thinks will accrue to his purpose when he ridicules the account of "the angel's visit to Joseph regarding the pregnancy of Mary;" and again, that of the angel to warn the parents "to take up the new-born Child, whose life was in danger, and to flee with it into Egypt." Concerning these matters, however, we have in the preceding pages answered his statements. But what does Celsus mean by saying, that "according to the Scriptures, angels are recorded to have been sent to Moses, and others as well?" For it appears to me to contribute nothing to his purpose, and especially because none of them made any effort to accomplish, as far as in his power, the conversion of the human race from their sins. Let it be granted, however, that other angels were sent from God, but that he came to announce something of greater importance (than any others who preceded him); and when the Jews had fallen into sin, and corrupted their religion, and had done unholy deeds, transferred the kingdom of God to other husbandmen, who in all the Churches take special care of themselves,(1) and use every endeavour by means of a holy life, and by a doctrine conformable thereto, to win over to the God of all things those who would rush away from the teaching of Jesus.(2)


Celsus then continues: "The Jews accordingly, and these (clearly meaning the Christians), have the same God;" and as if advancing a proposition which would not be conceded, he proceeds to make the following assertion: "It is certain, indeed, that the members of the great Church(3) admit this, and adopt as true the accounts regarding the creation of the world which are current among the Jews, viz., concerning the six days and the seventh;" on which day, as the Scripture says, God "ceased"(4) from His works, retiring into the contemplation of Himself, but on which, as Celsus says (who does not abide by the letter of the history, and who does not understand its meaning), God "rested,"(5)--a term which is not found in the record. With respect, however, to the creation of the world, and the "rest(6) which is reserved after it for the people of God," the subject is extensive, and mystical, and profound, and difficult of explanation. In the next place, as it appears to me, from a desire to fill up his book, and to give it an appearance of importance, he recklessly adds certain statements, such as the following, relating to the first man, of whom he says: "We give the same account. as do the Jews, and deduce the same genealogy from him as they do." However, as regards "the conspiracies of brothers against one another," we know of none such, save that Cain conspired against Abel, and Esau against Jacob; but not Abel against Cain, nor Jacob against Esau: for if this had been the case, Celsus would have been correct in saying that we give the same accounts as do the Jews of "the conspiracies of brothers against one another." Let it be granted, however, that we speak of the same descent into Egypt as they, and of their return(7) thence, which was not a "flight,"(8) as Celsus considers it to have been, what does that avail towards founding an accusation against us or against the Jews? Here, indeed, he thought to cast ridicule upon us, when, in speaking of the Hebrew people, he termed their exodus a "flight;" but when it was his business to investigate the account of the punishments inflicted by God upon Egypt, that topic he purposely passed by in silence.


If, however, it be necessary to express ourselves with precision in our answer to Celsus, who thinks that we hold the same opinions on the matters in question as do the Jews, we would say that we both agree that the books (of Scripture) were written by the Spirit of God, but that we do not agree about the meaning of their contents; for we do not regulate our lives like the Jews, because we are of opinion that the literal acceptation of the laws is not that which conveys the meaning of the legislation. And we maintain, that "when Moses is read, the veil is upon their heart,"(9) because the meaning of the law of Moses has been concealed from those who have not welcomed(10) the way which is by Jesus Christ. But we know that if one turn to the Lord (for "the Lord is that Spirit"), the veil being taken away, "he beholds, as in a mirror with unveiled face, the glory of the Lord" in those thoughts which are concealed in their literal expression, and to his own glory becomes a participator of the divine glory; the term "face" being used figuratively for the "understanding," as one would call it without a figure, in which is the face of the "inner man," filled with light and glory, flowing from the true comprehension of the contents of the law.


After the above remarks he proceeds as follows: "Let no one suppose that I am ignorant that some of them will concede that their God is the same as that of the Jews, while others will maintain that he is a different one, to whom the latter is in opposition, and that it was from the former that the Son came," Now, if he imagine that the existence of numerous heresies among the Christians is a ground of accusation against Christianity, why, in a similar way, should it not be a ground of accusation against philosophy, that the various sects of philosophers differ from each other, not on small and indifferent points, but upon those of the highest importance? Nay, medicine also ought to be a subject of attack, on account of its many conflicting schools. Let it be admitted, then, that there are amongst us some who deny that our God is the same as that of the Jews: nevertheless, on that account those are not to be blamed who prove from the same Scriptures that one and the same Deity is the God of the Jews and of the Gentiles alike, as Paul, too, distinctly says, who was a convert from Judaism to Christianity, "I thank my God, whom I serve from my forefathers with a pure conscience."(1) And let it be admitted also, that there is a third class who call certain persons "carnal," and others "spiritual,"--I think he here means the followers of Valentinus,--yet what does this avail against us, who belong to the Church, and who make it an accusation against such as hold that certain natures are saved, and that others perish in consequence of their natural constitution?(2) And let it be admitted further, that there are some who give themselves out as Gnostics, in the same way as those Epicureans who call themselves philosophers: yet neither will they who annihilate the doctrine of providence be deemed true philosophers, nor those true Christians who introduce monstrous inventions, which are disapproved of by those who are the disciples of Jesus. Let it be admitted, moreover, that there are some who accept Jesus, and who boast on that account of being Christians, and yet would regulate their lives, like the Jewish multitude, in accordance with the Jewish law,--and these are the twofold sect of Ebionites, who either acknowledge with us that Jesus was born of a virgin, or deny this, and maintain that He was begotten like other human beings,--what does that avail by way of charge against such as belong to the Church, and whom Celsus has styled "those of the multitude?"(3) He adds, also, that certain of the Christians are believers in the Sibyl,(4) having probably misunderstood some who blamed such as believed in the existence of a prophetic Sibyl, and termed those who held this belief Sibyllists.


He next pours down Upon us a heap of names, saying that he knows of the existence of certain Simonians who worship Helene, or Helenus, as their teacher, and are called Helenians. But it has escaped the notice of Celsus that the Simonians do not at all acknowledge Jesus to be the Son of God, but term Simon the "power" of God, regarding whom they relate certain marvellous stories, saying that he imagined that if he could become possessed of similar powers to those with which be believed Jesus to be endowed, he too would become as powerful among men as Jesus was amongst the multitude. But neither Celsus nor Simon could comprehend how Jesus, like a good husbandman of the word of God, was able to sow the greater part of Greece, and of barbarian lands, with His doctrine, and to fill these countries with words which transform the soul from all that is evil, and bring it back to the Creator of all things. Celsus knows, moreover, certain Marcellians, so called from Marcellina, and Harpocratians from Salome, and others who derive their name from Mariamme, and others again from Martha. We, however, who from a love of learning examine to the utmost of our ability not only the contents of Scripture, and the differences to which they give rise, but have also, from love to the truth, investigated as far as we could the opinions of philosophers, have never at any time met with these sects. He makes mention also of the Marcionites, whose leader was Marcion.


In the next place, that he may have the appearance of knowing still more than he has yet mentioned, he says, agreeably to his usual custom, that "there are others who have wickedly invented some being as their teacher and demon, and who wallow about in a great darkness, more unholy and accursed than that of the companions of the Egyptian Antinous." And he seems to me, indeed, in touching on these matters, to say with a certain degree of truth, that there are certain others who have wickedly invented another demon, and who have found him to be their lord, as they wallow about in the great darkness of their ignorance. With respect, however, to Antinous, who is compared with our Jesus, we shall not repeat what we have already said in the preceding pages. "Moreover," he continues, "these persons utter against one another dreadful blasphemies, saying all manner of things shameful to be spoken; nor will they yield in the slightest point for the sake of harmony, hating each other with a perfect hatred." Now, in answer to this, we have already said that in philosophy and medicine sects are to be found warring against sects. We, however, who are followers of the word of Jesus, and have exercised ourselves in thinking, and saying, and doing what is in harmony with His words, "when reviled, bless; being persecuted, we suffer it; being defamed, we entreat;"(1) and we would not utter "all manner of things shameful to be spoken" against those who have adopted different opinions from ours, but, if possible, use every exertion to raise them to a better condition through adherence to the Creator alone, and lead them to perform every act as those who will (one day) be judged. And if those who hold different opinions will not be convinced, we observe the injunction laid down for the treatment of such: "A man that is a heretic, after the first and second admonition, reject, knowing that he that is such is subverted, and sinneth, being condemned of himself."(2) Moreover, we who know the maxim, "Blessed are the peacemakers," and this also, "Blessed are the meek," would not regard with hatred the corrupters of Christianity, nor term those who had fallen into error Circes and flattering deceivers.(3)


Celsus appears to me to have misunderstood the statement of the apostle, which declares that "in the latter times some shall depart from the faith, giving heed to seducing spirits and doctrines of devils; speaking lies in hypocrisy, having their conscience seared with a hot iron; forbidding to marry, and commanding to abstain from meats, which God hath created to be received with thanksgiving of them who believe;"(4) and to have misunderstood also those who employed these declarations of the apostle against such as had corrupted the doctrines of Christianity. And it is owing to this cause that Celsus has said that "certain among the Christians are called 'cauterized in the ears;' "(5) and also that some are termed "enigmas,"(6)--a term which we have never met. The expression "stumbling-block"(7) is, indeed, of frequent occurrence in these writings,--an appellation which we are accustomed to apply to those who turn away simple persons, and those who are easily deceived, from sound doctrine. But neither we, nor, I imagine, any other, whether Christian or heretic, know of any who are styled Sirens, who betray and deceive,(8) and stop their ears, and change into swine those whom they delude. And yet this man, who affects to know everything, uses such language as the following: "You may hear," he says, "all those who differ so widely, and who assail each other in their disputes with the most shameless language, uttering the words, 'The world is crucified to me, and I unto the world.'" And this is the only phrase which, it appears, Celsus could remember out of Paul's writings; and yet why should we not also employ innumerable other quotations from the Scriptures, such as, "For though we do walk in the flesh, we do not war after the flesh; (for the weapons of our warfare are not carnal, but mighty through God to the pulling down of strongholds,) casting down imaginations, and every high thing that exalteth itself against the knowledge of God?"(9)


But since he asserts that "you may hear all those who differ so widely saying, 'The world is crucified to me, and I unto the world,'" we shall show the falsity of such a statement. For there are certain heretical sects which do not receive the Epistles of the Apostle Paul, as the two sects of Ebionites, and those who are termed Encratites.(10) Those, then, who do not regard the apostle as a holy and wise man, will not adopt his language, and say, "The world is crucified to me, and I unto the world." And consequently in this point, too, Celsus is guilty of falsehood. He continues, moreover, to linger over the accusations which he brings against the diversity of sects which exist, but does not appear to me to be accurate in the language which he employs, nor to have carefully observed or understood how it is that those Christians who have made progress in their studies say that they are possessed of greater knowledge than the Jews; and also, whether they acknowledge the same Scriptures, but interpret them differently, or whether they do not recognise these books as divine. For we find both of these views prevailing among the sects. He then continues: "Although they have no foundation for the doctrine, let us examine the system itself; and, in the first place, let us mention the corruptions which they have made through ignorance and misunderstanding, when in the discussion of elementary principles they express their opinions in the most absurd manner on things which they do not understand, such as the following." And then, to certain expressions which are continually in the mouths of the believers in Christianity, he opposes certain others from the writings of the philosophers, with the object of making it appear that the noble sentiments which Celsus supposes to be used by Christians have been expressed in better and clearer language by the philosophers, in order that he might drag away to the study of philosophy those who are caught by opinions which at once evidence their noble and religious character. We shall, however, here terminate the fifth book, and begin the sixth with what follows.

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